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picchãe vahamti, appege pucchãe vahamti, appege bālāe vahamti, appege simgāe vahamti, appege nahāe vahamti, appege dāṇhāe vahamti, appege visāņāe vahamti, appege damtãe vahamti, appege nhāruņie vahamti, appege atthie vahamti, appege atthimimjāe vahamti, appege atthāe vahamti, appege anatthāe vahamti, appege himsimsu meti vā vahamti, appege himsamti metti vă vahamti, appege himsissamti metti vā vahamti. Thus I say: Some people kill (mobile beings) for obtaining their body, while others do so for their hide, flesh, blood, heart, bile, fat, feathers, tail, hair, horn, tusk, tooth, jaw, nail, sinew, bone and marrow. Some people kill with a purpose and some without any. Some people kill for vendetta, reflecting that they committed violence to him (or his kith and kin) in the past. Some people kill for they are doing at present or are likely to
do violence to him (or his kith and kin) in future. Bhāsyam Sutra 140
In the present Sūtra, the motives behind the killing of mobile beings are given. These are indicative of the customs prevalent in society in those days.
Body: In the Cūrņi and Vịtti there is an example of how a person who has taken poison is inserted in the corpse of an elephant killed for the purpose to cure him of his poison. For the purpose of achieving the desired result, people practised occult science and chanted mantras on the sacrificed body of a person possessed of auspicious marks of excellence and with unmutilated body. Some people sacrificed goats, etc., as offering to the deity.
Hide: People kill lion, tiger etc. for their hide. Some people kill various animals in order to get their flesh, blood, heart, bile, fat, feather, tail, hair, horn, tusk, tooth, jaw, nail, sinew, bone-marrow etc.
It is not that people indulge in injury to life only with specific motives. But sometimes they do so without any motive.
People indulge in acts of violence out of revenge, retribution or suspicion. This is indicated in the last part of the Sūtra: as he had killed a relation of mine.
82 C
Intet 451 310 119
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